HASAN SHURUNBULALI

THE BOOK OF PURITY

(TAHĀRA)
from
«NUR AL-IDAH»
 ‫آ
ب ارة‬
Book of Purity (Tahāra)

‫  ز ا  

 ا‬
Permissible Types of Water for Purification
There are seven types of water with which purification can be achieved:

1. Rainwater;
2. Seawater;
3. River water;
4. Well water;
5. Water from melted ice;
6. Water from melted hail; and
7. Spring water.

Classes of Water and their Attributes:

Water (with regards to its states) can be one of five types:

1. Mutlaq (pure) water: water which is intrinsically pure and purifying for others but is not
makruh 1.

2. Water which is intrinsically pure and purifying for others, but is makrūh. This implies
a small quantity of water (qalīl) from which a cat or a similar animal has partaken.

3. Water which is intrinsically pure, but not purifying for others; that which has been
“used” (musta`mal) to remove a state of ritual impurity, or used for the sake of attaining rewards, such
as wudu’ performed afresh by one who already has wudu’ with the intention of wudu’2.

When Does Water Become Musta’mal (Used)?

Water becomes “used” (musta`mal) by its mere separation from the body3.

What Cannot be Utilized for Wudu’:

Cleanliness cannot be attained by using water from a tree or fruit even if it has come forth without
being squeezed. Nor can it be attained from water, which has lost its nature through being cooked
or through the predominance of something else over it.

1
The last clause will become clearer whilst discussing the next type.
2
In order to obtain reward and not merely for the sake of cooling oneself down or removing dust from one’s
limbs, ai: p.8.
3
If a junubi (one in a state of major ritual impurity) inserts his hand which is free from any apparent najasa into
a bowl of water, then that water will be rendered musta`mal. This is provided that other means of extracting the
water are available. If there is no other means then the water shall remain mutlaq. Ahf: 1/140.
What is Considered Predominance (Ghalba)?

Predominance when water is mixed with a solid substance occurs when that water loses its viscosity
and liquidity, and thus such water no longer remains fit for wudu’.

When mixed with a solid substance, such as saffron, fruit and leaves of a tree, then the water shall
continue to be purifying even though all its qualities [color, smell and taste] have changed.

Predominance when water is mixed with a liquid, which has two qualities, is that one of these
qualities becomes apparent in the water, such as milk, which has the qualities of color and taste but
not smell. Thereby, when water is mixed with a liquid that has three qualities, when two of these
qualities become apparent in the water this signifies predominance, an example of such a liquid is
vinegar.

Predominance when water is mixed with those liquids, which have no qualities, will be judged
according to proportion such as in the case of used water or rose water from which the smell has
diminished. Thus if two liters of used water are mixed with one liter of pure water, then wudu’ is not
permissible with it. It would be permissible if the proportion is to the contrary.

4. Impure water: A small quantity of stagnant water in which najasa has fallen. A small
quantity of water is that amount which is less than ten by ten4. It will be regarded impure [if najasa
falls into it] even though the signs of najasa are not visible. The signs of najasa are: taste, color and
smell5.

5. Water in whose quality of cleansing there is a doubt: which is that from which a
donkey or mule has drunk.

Discerning Purity in Vessels and Clothes:

When some pure vessels of water are mixed with impure ones, but the majority are pure, then one is
obliged to discern the pure ones if intending to do wudu’ or drink water. If on the other hand the
majority are impure then one is exempted from doing this, unless one intends to drink water,
[because as a substitute for wudu’ one may perform tayammum, Mf: p.76].

If pure and impure clothes are mixed then one is required to discern the pure from the impure
regardless whether the majority are pure or impure.

‫أم ا ر‬
Su’r (Remnant Water)
When an animal drinks from a small quantity of water (qalīl) the remaining water is then known as
su’r. This is of four types:

4
Ten by ten in current measurements in a surface, the product of its width and length being 225ft or 20.9m.
5
The death of those animals which have no flowing blood does not make the water impure, whether they died
in the water, or outside and thereafter were thrown into it. (Lub:1/22) Similarly the death of those animals
which live in the water do not make it impure, such as fish, frogs or crayfish, Lub: 1/23.
 1. Water that is clean and cleansing, e.g. from which a human, horse or those animals
whose meat is lawful for consumption have partaken6.

2. Impure water, its usage is unlawful, e.g. water from which a dog, swine or any other
predatory animal such as a cheetah or wolf has partaken.

3. The usage of what is makruh whilst other (pure) water exists, such as the su’r of a
(domesticated) cat7; as is the su’r of an undomesticated chicken8; the su’r of predatory birds such as a
hawk, falcon or kite is makruh9. Similarly, the su'r of a rat is makruh.

4. Water whose quality of purifying is doubtful, which is that from which a mule or
donkey has partaken. If no other water exists then one should do both wudu’ and tayammum and then
pray10.

‫ﺱ
"ء و   ﺕ  اء‬$‫ا‬
Istinjā’11 and the Prerequisites of Wudū’
It is compulsory that one ensures that the drops of urine have ceased, and that one’s heart is content
according to one’s general habit, either by walking, coughing, lying down or any other method12. It is
unlawful to begin performing wudu’ until one is content that the drops of urine have ceased13.

The Ruling on Instinjā’:

It is sunna [mu’akkada] to perform istinjā’ from any najasa that exits from the front or back passage of
the private parts and has not spread past the orifice. However, it is wajib to remove the najasa with
water if it has spread past the orifice and is equivalent to the size of a dirham, and it is fard if it has
spread more than a dirham14.

It is fard to wash away whatever (najasa) is in the orifice whilst bathing to remove a state of major
ritual impurity (janāba), menstruation and postnatal bleeding, even though the najasa may be of a
small quantity.

6
If after consuming something unlawful in the shari`a such as wine, pork etc, one immediately drinks some
water his su’r will be impure, ai: p.14. Z: It is makruh to partake from the su’r of such a person through whose
su’r one attains sensual pleasure, with the exception of a married couple, Mf+t: p.20.
7
Which is makruh if one possesses other food or water. However, for a hungry destitute it is permitted.
Whilst, the su’r of a wild cat is impure, Mf: p.74.
8
Because of the possibility that it may have inserted its beak into impurity, Mf: p.74.
9
If the bird is encaged and the owner is sure that there is no najasa upon its beak, then it is not makruh. Sharh
Fath al-Qadīr, 1/113.
10
The chapter on the rulings for wells has been removed due to lack of applicability.
11
Cleansing the private parts after answering the call of nature.
12
Other methods, which may be used, are to gently press one’s penis or place a tissue under one’s lower
garment and take a brisk walk, methods may vary in accordance with the severity of one’s problem.
13
If Satan is continually creating doubts about the leakage of urine, then these doubts should be ignored. One
should sprinkle some water over the genitals and the lower garment. Thereafter, when afflicted with doubt the
wetness felt may be regarded as the sprinkled water. This is in the case of a doubt, but if one is sure that the
wetness is urine then the required measures for purification will have to be undertaken, Mf+t: p.29.
14
A dirham is approximately the size of a British fifty pence coin.
It is sunna to do istinja’ with a cleansing stone or the like15.

To perform istinja’ with water is preferred, and it is best to combine both water and stone16, first by
wiping with the stone and then washing. To use only water or to wipe with stones alone is also
permissible.

The sunna is to cleanse the place [of impurity] and the usage of a prescribed number of stones is
mustahabb and not sunna mu`akkada. To use three stones is mustahabb, even though one may achieve
cleanliness with less.

Method of Performing Istinja’:

The method of performing istinja’ is to wipe with the first stone from the front to the back, and with
the second from the back to the front, and with the third from the front to the back if one’s testicles
are hanging17. If the testicles are not hanging, then one should start from the back. A female should
start from the front to the back for the fear of defiling her vagina.

Thereafter, one should wash the hand with water and using water wipe the soiled area with the inner
side of one, two, or even three fingers if needed. A male will raise his middle finger over the rest
when commencing the istinja’. [Then after washing slightly] he will raise the ring finger18. One should
not suffice upon the use of one finger. A female should raise her ring and middle finger
simultaneously from the outset for fear of being sexually aroused.

The utmost should be done in cleansing oneself until the foul smell has been eliminated, whilst
thoroughly relaxing one’s buttocks19, unless fasting. Upon completion one should wash the hand
again. If fasting one should wipe oneself before standing.

What is Reprehensible (Makruh) During Istinja’:

It is unlawful to uncover one’s `awra (the private parts that need to be covered) for istinja’ in the
presence of others20.

If the najasa has spread past the orifice and covered an area more than that of a dirham, then given
the availability of any substance that will remove the najasa, salat is unlawful.

One should try to remove the najasa without exposing one’s `awra in the presence of others.

That which is Reprehensible to Perform Istinja’ with:

It is makruh to perform istinja’ with:

15
All things pure and not valued or venerated can be used in place of a stone, Mf+t: p.30.
16
Paper being a source of attaining knowledge is a venerated item, thus to perform istinja’ with it is makruh
tanzih. Whilst the usage of toilet paper which is specifically made for the purpose of istinja’ and not for writing
is permitted, Ahf: 1/108.
17
For fear of defiling one’s testicles, Mf: p.89.
18
And if need be then the small finger and then the index finger, Mf: p.90.
19
So as to clean what is in the passage to the best of one’s ability, Mf: p.91.
20
If one does, he will be regarded a fasiq. The uncovering of one’s `awra in the presence of others is haram
(def: 1.5) and the perpetrator of a haram act is regarded as a fasiq, regardless of whether the najasa has spread
past the orifice or has exceeded the size of a dirham, Mf+t: p.32.
 1. A bone21;
2. The food of a man or animal22;
3. Baked bricks, pottery, charcoal;
4. Glass, gypsum23;
5. Items of value, such as a piece of velvet or cotton;
6. And the usage of the right hand without an excuse24.

The Etiquettes (Ādāb) of Relieving Oneself:

1. One should enter the toilet leading with the left foot;
2. Seek refuge in Allah from Satan, the Rejected, before entering25;

ِ ََِ ‫ وَا‬
ِ ُُ ‫ ا‬
َ ِ 
َ ِ ‫ا ُّ  ِإ َأُ ُذ‬
Allahumma inni a`udhu bika min al-khubuthi wal khaba’ith
[O Allah I take refuge in You from the demons, male and female];
3. One should sit leaning upon the left foot;
4. And not speak, except out of necessity.
5. One should leave the lavatory with one’s right foot then recite26:
َِ.َ‫ذَى َو‬0 َ ‫ ا‬$َ %َ َ‫ ِّ*ِ ا )ِي َأذْه‬+ُ ْ,َ- ‫ ا‬.[
َ َ‫]!ُ َا‬
Ghufaranak alhamdulilla hilladhi adhhaba `annil adha-wa- `afani
“[O Lord] Your forgiveness. Praise be to Allah who rid me of the filth and gave me health.”

Other Reprehensible Acts during Istinja’:

It is makruh tahrimi (whilst relieving oneself) to:

1. Have one’s face or back towards the qibla, even though one is in a building27.
2. To urinate towards the sun or moon28,
3. Or to urinate in the direction of the wind29.

It is makruh:

1. To urinate or defecate in water;

2. Under some shade; in a hole; on the path;
3. Under a fruit tree;

21
Because it is the food of the jinns, Mf: p.93.
22
As this would be disrespectful to sustenance, Mf: p.93.
23
Because of the physical harm that it may cause, Mf: p.93.
24
The scholars are unanimous that it is mustahab to start with the right in all those things of reverence, such as
wudu’, bathing, wearing clothes, shoes, socks, trousers, when entering the masjid, when performing miswak,
applying antimony, trimming the nails, plucking the hair from the armpits, when shaving the head, performing
the salam at the termination of the prayer, when departing from the lavatory, whilst drinking, performing istilam
(kissing) of the hajr al-aswad (the black stone), when taking, giving and other similar tasks. It is mustahab to start
from the left when performing those actions which are to the contrary, i.e. not revered, such as blowing the
nose, performing istinja’, when entering the lavatory or departing from the masjid, removing the khufffayn,
shoes, trousers or other garments, al-Binaya, 1/188.
25
Whilst in the open one should recite the supplication before uncovering oneself, I`la al-Sunan 1/451.
26
This last etiquette was mentioned at the end of the chapter but was mentioned here for the sake of flow.
27
It is also makruh to hold a child to urinate towards the qibla, Mf: p.95.
28
Being two great signs (āyahs) of Allah. However, this act is considered makruh tanzihi rather than makruh
tahrimi according to Ibn ‘Ābidīn, Mf: p.95.
29
The reason for this is that the wind may blow the urine back to the person, thus causing his clothes to be
soiled and the Prophet (may Allah bless him and grant him peace) warned against this in a number of ahadith.
 4. Or urinate standing, except with an excuse30.

‫اء‬
Wudu’ (Ablution)
Reason for Performing Wudu’:

The reason for performing wudu’ is to make lawful that which is otherwise unlawful without
it. These are its benefits in this world, whilst its benefit in the Hereafter is the attainment of rewards.

The Integrals (Farā’id) of Wudu’:

1. To wash the face from the point where the hairline usually begins to the bottom of the chin
in length, and in breadth the portion between the two earlobes31;
2. Washing the arms up to and including the elbows;
3. To wash the feet up to and including the ankle bones;
4. And to wipe with a moist hand (mash) over a quarter of the head.

Conditions for Wudu’ to be Fard:

1. Sanity;
2. Puberty;
3. One must be a Muslim;
4. To possess enough water32;
5. To be ritually impure33;
6. To be free from menses and postnatal bleeding;
7. And to have enough time34.

Conditions for the Validity of Wudu’:

1. Pure water reaches the skin of those parts which are required to be washed;
2. That one is free from those things which are incompatible with wudu’, such as menses,
postnatal bleeding, factors perpetuating ritual impurity,35;

30
It is also makruh to enter the toilet wearing anything with the name of Allah, Mf: p.96. Abu Da’ud and
Tirmidhi have related upon the authority of Anas (may Allah be pleased with him) that he said, “When the
Messenger of Allah (may Allah bless him and grant him peace) would enter the lavatory he would remove his
ring, “because engraved upon it was ‘Muhammad the Messenger of Allah.’” Tibi commenting upon this states,
“In this there is a proof that it is wajib upon the one performing istinja’ to remove anything with the name of
Allah upon it or His Messenger or anything from the Qur’an. Ibn Hajr has stated, “that it can be derived from
this that it is mustahab to remove anything which has a revered name upon it from the Names of Allah, the
Prophets or Angels.” Not to remove it would be deemed makruh due to disrespect, Mf+t p.35.
31
The definition of washing (ghasl) is that at least a couple of drops should flow off the limbs, Lub: p.6.
32
To be able to wash the required limbs at least once, Mf: p.100.
33
The performance of wudu’ for one who is already in the state of wudu’ is not necessary, Mf: p.100.
34
The obligation of wudu’ is dropped if there is insufficient time to perform wudu’ before the expiry of the
salah time. However, this should not be understood to mean that prayer is permissible without wudu’. One
will be required to make up the prayer later with wudu’.
35
Such as the intermittent drops of urine and the occurrence of that which invalidates wudu’, Mf: p.101.
 3. And the removal of that which prevents the water from reaching the skin, such as wax and
fat36.

Other Rulings Regarding Wudu’:

It is incumbent to wash the visible part of a thick beard [through which the skin is not visible]. As
for a sparse beard it is incumbent that the water reaches the skin, whilst it is not necessary that water
reaches the hair hanging from the periphery of the face, nor that water reaches the concealed part of
the lips when the mouth is closed.

If the fingers are tightly held together, or a nail has grown so long that it has covered the finger tip,
or there is something in the nail which prevents the water from reaching the finger tip, such as
dough, then it will be incumbent [to remove the substance] and wash underneath. Substances such
as dirt do not prevent the penetration of water.

It is incumbent that a tight ring be moved about. If washing the cracks in one’s feet is harmful, then
it will suffice to allow water to flow over the medicine applied to them.

One is not required to repeat the mash or washing of any limb from where the hair have been shaved,
nor is one required to wash after cutting one’s nails or trimming one’s moustache.

Sunnahs of Wudu’:

There are eighteen sunnahs of wudu’:

1. Washing the hands including the wrists;

2. The recitation of the basmalah (the formula, ‘In the name of Allah the Most Compassionate
the Most Merciful’);
3. To use the miswak37 (tooth-stick) when commencing the wudu’, to use one’s finger in the
absence of the miswak38.
4. To rinse the mouth thrice, even if it is with a single handful of water;
5. To rinse the nose with three handfuls of water;
6. If not fasting, to rinse thoroughly the mouth and nose;
7. To saturate a thick beard by inserting a handful of water from underneath and then to comb
it with the fingers upwards;
8. To pass the wet fingers of one hand into the gaps between the fingers of the other hand39;
9. To wash each limb thrice;
10. To do the mash of the entire head once;

36
The same applies of waterproof glue, paint, nail polish, and so forth on the nails or skin: if it prevents water
from reaching any part of the nails or skin no matter how small, one’s ablution or purificatory bath is not
valid, Reliance of the Traveler, p.67.
37
Regarding toothbrushes two things have to be taken into consideration, firstly the sunna of cleansing one’s
mouth. Secondly, the usage of the sunna siwak (the sunna instrument). Regarding the sunna of cleansing one’s
mouth in the absence of the sunna tooth-stick the jurists have stated that one may use a piece of cloth, tooth
powder or even one’s finger. As long as the bristles of the toothbrush are made of a pure substance the sunna
of cleansing one’s mouth will be fulfilled. However, the virtues mentioned will only be attained through using
the sunna tooth-stick which is from the olive, salvadora or margosa tree. Similarly, using anything other than the
sunna tooth-stick will not equal the benefits gained for one’s gums and teeth, Dars-i-Tirmidhi, 1/228. [Zahir]
38
The sunna method of using a miswak is to perform vertical strokes upon the teeth, Dars-i-Tirmidhi, 1/225.
39
Whilst with the toes one uses the little finger of the left hand beginning with the little toe of the right foot
and finishes with the little toe of the left, Mf+t: p.46.
 11. And the mash of the ears, even though it may be with the leftover water from the mash of the
head40;
12. to rub the limbs;
13. to perform the actions of wudu’ successively41;
14. to make an intention;
15. to observe the order ordained by Allah in the Qur’an;
16. to start from the right;
17. To commence the washing from the tips of the fingers and the performance of the mash of
the head from the front;
18. To wipe the nape and not the throat; It is an opinion that the last four are mustahab.

Etiquettes of Wudu’:

There are fourteen ādāb of wudu’:

1. To sit upon an elevated place;

2. To face the qibla;
3. To take no assistance;
4. And not to speak of mundane affairs;
5. To combine between the intention of the heart and a verbal formula;
6. To recite the transmitted supplications42;
7. To recite the basmalah whilst washing or doing mash of each limb;
8. To insert one’s small finger into the canals of the ears;
9. And to move a loose ring;
10. To use the right hand in inserting the water into the mouth and nose;
11. And to use the left hand to clean the nose;
12. For other than a ma`dhur to perform wudu’ upon the entry of the salah time;
13. To recite the two declarations of faith after completing the wudu’;

* 1‫ ور‬3+ ‫ا‬+,- ‫ أن‬+5‫ وأ‬6‫ ا‬7‫ إ‬7 ‫ أن‬+5‫أ‬

Ashhadu alla illaha ilallahu wa ashhadu anna Muhammadan abdhu wa ar-rasulluhu

14. To drink the remainder of the water of wudu’ standing and then to recite, “O Allah make me
from the repenters and make me from those who attain purity.”

89:, ‫  ا‬$;<‫ا= و‬: ‫  ا‬$;<‫ا  ا‬

Allahum maj’alni minat tawwabina wa j’alni minal mutatahhirin

Makruh ِActs in Wudu’

The reprehensible acts in wudu are six:

1. Wasting water43;
2. Being miserly with it44;
40
The mash of the outside of the ear should be done with the thumb and the inside of the ear with the index
finger, Mf+t: p.47.
41
Which is to wash each limb before the former dries, Mf: p.109.
42
From the Prophet (may Allah bless him and grant him peace), the Companions and their Successors, Mf:
p.112.
43
That is when one exceeds the sunna method, Mf+t: p.53.
44
That is when one uses less than the sunna method, Mf+t: p.53.
 3. To splash one’s face with water;
4. To speak of mundane affairs;
5. To seek the assistance of others without an excuse; and
6. To do mash of the head thrice with new water.

Types of Wudu’:

There are three types of wudu’:

1. Fard, upon one who wishes to perform a ritual prayer, even though it be nawafil
(supererogatory prayers), or the janaza (the congregational prayer over the deceased, the
performance of which is al-fard al-kifaya), or for sajda al-tilawa (prostration which becomes
obligatory upon reciting certain verses of the Qur’an), or to touch the Qur’an, even a single
verse;
2. Wajib, for the circumambulation (tawaf ) of the Holy Ka`ba; and
3. Mustahab;

1. For one wishing to sleep in a ritually pure state;

2. Upon awaking;
3. So that one can be continuously in the state of wudu’;
4. For the performance of wudu’ for one who is already in the state of wudu’;
5. After backbiting, telling lies, carrying tales and any other sin;
6. After the recitation of [foul] poetry;
7. After laughing loudly outside salah;
8. After bathing or carrying a dead body;
9. For the time of each salah;
10. Before bathing from major ritual impurity;
11. Before eating, drinking and sleeping for the one in a state of major ritual impurity;
12. Before having sexual intercourse;
13. Upon becoming angry;
14. For the recitation of the Qur’an;
15. The reading and transmitting of ahadith;
16. For the studying of sacred knowledge45;
17. Before performing the adhan (call to prayer), iqama (call for commencement) and
khutba (Friday sermon);
18. When visiting the tomb of our master the Prophet (may Allah bless him and grant
him peace);
19. For staying at the plain of `Arafa (the name of a plain approximately thirteen miles
to the east of Makkah);
20. Before pacing (sa`i) between al-Saffa and al-Marwa (two hillocks connected by a
course adjoining al-Masjid al-Haram);
21. After eating camel meat; and
22. To avoid the differences of the scholars by performing wudu’ (after performing an
act upon which they differ) such as touching a female.46

45
It is unlawful to touch books on Qur’anic exegesis without wudu’ if the original Qur’anic text is more than
the exegesis. If on the other hand the exegesis constitutes the greater part then it is lawful provided one does
not put his hands directly on the Qur’anic verses, Ahf: 1/27.
46
An additional two categories which may be introduced are makruh and haram, an example of the former, is to
perform wudu’ whilst still in the state of wudu’ without having performed any such worship which necessitates
Things that Nullify the Wudu’ :

There are twelve things that nullify wudu’:

1. Anything which exits from the front and back passage of the private parts, besides wind
from the front passage:
2. After giving birth even though no blood is visible;
3. The flowing of impurity from anywhere else other than the front and back passage of the
private parts, such as blood and puss.
4. Vomiting a mouthful of food, water, blood clots or bile. The correct view on determining ‘a
mouthful ’ is that one is unable to close one’s mouth except through difficulty. Vomiting
several times is regarded as vomiting once, if gathered, the summation would reach a
mouthful provided that the cause for each vomit is the same.
5. An equal amount or predominance of blood upon one’s spit47;
6. To sleep in such a way that one’s buttocks are not firmly established upon the earth; or
7. To sleep in such a way that one’s buttocks rise off the floor before one awakes, even though
one may not fall as a result of them rising48.
8. Due to losing consciousness, or
9. One’s sanity, and
10. Upon becoming drunk;
11. Loud laughter by a conscious adult in any ritual prayer consisting of ruku` (bowing) and sujud
(prostrating)49.
12. Rubbing a vagina with an erect penis without any form of a barrier50.

Things that do not Nullify Wudu’:

Things that do not nullify wudu’ are ten:

1. Blood which has not flowed from its wound51;

2. The loss of a piece of flesh without any blood flowing;
3. The exiting of a worm from one’s wound, ear or nose;
4. Touching one’s penis, [or vagina or anus]; or
5. Touching a female; [or vagina or anus];
6. Vomit which is not a mouthful; or

wudu’. An example of the latter is to do wudu’ whilst still in the state of wudu’ with the water of an Islamic
institute (madrasa) or waqf (endowment) water, Mf+t: p.45.
47
If the spit is yellowish this would indicate to the predominance of the spit; whilst a reddish color would
indicate to the predominance of blood. This ruling applies when the emission of blood is from the gums.
However, if it is from the head or chest, then however small the amount of blood, it shall annul the wudu’, ai:
p.49.
48
The `illa (reason) why wudu’ breaks when one sleeps is not ‘sleep’ itself, but the possibility that as a result of
sleeping one’s limbs may have become so relaxed that they may have allowed wind to escape. This is why if
one sleeps in a posture in which the limbs remain stiff, such as sleeping in sajda (prostration) or ruku` (bowing)
then one’s wudu’ will remain intact.
49
Loud laughter (qahqaha) is when one standing in close proximity can hear the laughter. Laughter (dihk) which
only the one laughing is able to hear will annul one’s salah but not the wudu’ and smiling (tabassum) would have
no bearing on either, Mf: p125.
50
If the barrier is thin such as a condom or a thin piece of clothing through which one can feel the sensation
then this will annul the wudu’, ai: p.49.
51
If one wipes the blood from the head of the wound, such that if it was not wiped the impurity would spread,
then the wudu’ will be considered invalid, Sharh Fath al-Qadir, 1/39.
 7. A mouthful or more but that of phlegm;
8. The swaying of a sleeping person in such a way that it is possible that his buttocks may have
lifted; or
9. One whose buttocks are established upon the earth, even though he is leaning upon an
object which, if removed, would cause him to fall;
10. The sleeping of one who is praying, even though it may be whilst performing ruku or sujud,
provided he maintains his posture according to the sunna52.

Ghusl (The Purificatory Bath) ‫ا‬

Things That Necessitate Ghusl:

Things that necessitate ghusl are six:

1. The emission of sperm which has departed from its origin [which is the loins], whilst one is
in a state of sexual arousal provided this emission has taken place without intercourse53.
2. The insertion of the head of the penis (circumcised portion) or a portion which is equivalent
to the head if the penis is cut into the vagina or anus of a living person;
3. One who awakens to find a thin liquid and his penis was not erect before sleeping54;
4. When recovering from intoxication or upon regaining consciousness one finds some
wetness which one believes to be sperm;
5. Upon the stopping of menstruation; or
6. Postnatal bleeding. Even though the aforementioned things may have occurred prior to
embracing Islam.

It is al-fard al-kifaya (communal obligation) to bathe a dead person.

Things That Do Not Necessitate Ghusl:

Things that do not necessitate ghusl are eight:

1. The emission of madhi [a thin, sticky, white fluid caused by amorous play or kissing] or
2. Wadi55;
3. Upon witnessing an erotic dream but awaking to find no wetness;
4. To give birth without any visible trace of blood succeeding it;
5. The insertion of a penis which is wrapped in such a cloth that prevents sexual arousal;
6. After the administration of a medicine to a sick person by his anus;
7. By inserting a finger or something similar into the front or back passage of the private parts;
8. Penetrating a virgin in such a manner that she does not become deflowered provided one
has not ejaculated56.

52
If one’s posture is no longer according to the sunna, then one’s wudu’ will be invalidated such as one’s arms
collapsing upon the rib area or the stomach collapsing upon the thighs in sujud, ai: p.51.
53
In the case of intercourse, mere penetration compels a bath. There is no condition of emission. The
departure of the semen from its place of origin without one being in the state of sexual arousal does not
obligate ghusl, such as its emission upon picking up a heavy object, ai: p.53.
54
If the penis was erect prior to sleeping it is a likelihood that the wetness is madhi, ai: p.53.
55
A thick white cloudy liquid, which has no smell. It generally exits after one urinates and occasionally before
The Integrals (Fara’id) of Ghusl:

There are eleven fara’id of ghusl:

1. To rinse the mouth, and

2. Nose;
3. Wash the entire body;
4. To clean the inner part of the circumcisable part provided it can be opened without any
difficulty;
5. To wash the inner part of the navel;
6. To wash the inside of a hole which has not sealed;
7. To undo the plaits of a man’s hair, even if water reaches the roots. A female is exempt from
undoing her plaits as long as the water reaches the roots57;
8. To ensure that water reaches to the skin underneath the beard,
9. To ensure that water reaches to the skin underneath the moustache, and
10. To ensure that water reaches to the skin underneath the eyebrows; and
11. To ensure that water reaches the external part of the vagina, 58

The Sunnas of Ghusl:

The sunnas of ghusl are twelve:

1. To begin with; ‘In the Name of Allah the Most Beneficent, The Most Merciful’;
2. To make an intention;
3. To wash the hands up to and including the wrists;
4. To wash away the najasa even though it be on separate places59;
5. To wash the sexual organs;
6. To perform wudu’ as one does for salah, to wash thrice and to do mash of the head;
7. To delay the washing of the feet if one is standing in a place where water accumulates;
8. To pour water over the entire body thrice, or by plunging into running water or anything of
similar legal status [such as a large quantity of water], if after plunging in such water one
remains therein a while the sunna will also be fulfilled60;
9. One should begin by pouring water over one’s head,
10. Then the right shoulder thereafter the left;
11. To rub the body; and
12. To be continuous in washing61.

56
Her virginity remaining intact would ensure that the circumcisible parts did not meet in a way that would
necessitate a purificatory bath, Mf: p.136. Ghusl is not fard upon a woman who during postnatal bleeding,
experiences a wet dream. A single purificatory bath will suffice for both the wet dream and postnatal bleeding
upon the termination of the bleeding, Ahf 1/32.
57
If a woman’s hair is so compact that it prevents the water penetrating to the roots then it is obligatory to
open the plaits, Mf: p.138.
58
That area that is generally regarded necessary to wash in istinja’, ai: p.56.
59
This should be done before commencing the bath, Mf: p.140.
60
To wash thrice is sunna so as to ensure that water reaches all the required parts. By remaining under the water
the sunna of making the water reach all parts will be fulfilled, ai: p.59. Provided that it is performed after rinsing
the mouth and nose, otherwise one is still obliged to rinse the mouth and nose, and its omission would lead to
the invalidity of the purificatory bath, ai: p.58.
61
One should not wait so long that the previously washed limbs become dry, ai: p.58.
The Etiquettes and Reprehensible Things in Ghusl:

The ādāb are the same as that of wudu’, except that one should not face the qibla, because generally
one is in a naked state.

That which is makruh in wudu’ is makruh in ghusl.62

Occasions when Ghusl is Sunna:

There are four occasions when ghusl is sunna:

1. For the jumu`a prayers,

2. `Īd prayers,
3. For wearing the ihram63, and
4. After the zenith (zawal) at the `Arafa for one performing hajj .

Occasions when Ghusl is Mustahabb:

There are sixteen occasions when ghusl is mustahabb;

1. For one embracing Islam while free from major ritual impurity64;
2. One who has become mature through age65;
3. Upon regaining one’s sanity66;
4. After cupping;
5. After bathing a dead body;
6. For the night of immunity (laylat al-bara);
7. Or the one who observes the night of decree (laylat al-qadr);
8. Or entering into Madina, the city of our master Muhammad (may Allah bless him and grant
him peace);
9. For the morning stay at Muzdalifa upon the day of immolation;
10. Upon entering into Makkah for the tawaf al-ziyara67;
11. For the eclipse of the sun,
12. For the eclipse of the moon
13. Seeking rain prayers;
14. For the prayer of fear (salah al-khawf )
15. For the prayer due to darkness [during the day, Mf: p.147] or
16. For the prayer of a strong wind.68

62
If the bathroom is filthy, then one should enter like one does the toilet with the left foot leading. As
mentioned it is sunna to recite the basmalah before the ghusl, however in a filthy bathroom the recitation will
occur before entering the bathroom and the supplication (du`a) for after the wudu’ will be recited upon leaving.
In a clean bathroom which has no toilet, the basmalah may be recited before removing one’s clothing, Ahf:
1/37.
63
The state of consecration that pilgrims enter for hajj and `umra.
64
If the person is in the state of major ritual impurity then ghusl is fard, ai: p.61.
65
The prescribed age is fifteen for a boy or girl, Mf: p.146.
66
Or recovering from a drunken state or upon regaining consciousness, Mf: p.146.
67
Due to the occurrence of tawaf al-ziyara, ramya al-jimar and the stay at Muzdalifa all on one day, one bath with
the intention of all three will suffice, Mf+t: p.79.
Other Relevant Issues:

[A narration related by Imam Muslim, delineates the requirement to trim the moustache, nails, pluck
the hair from the armpits and shave the pubic hairs within the period of forty days. However, the
prescription of forty days is to illustrate the maximum period one should forgo without performing
the aforementioned acts and not necessarily the most preferable period. The Prophet (may Allah
bless him and grant him peace) would trim his nails and moustache every Friday (before the jumu`a
prayer) he would shave around his private parts after every twenty days and pluck the hair from his
armpits every forty days.

It must be borne in mind that the purpose of shaving is to remove any hair that may impede one
from attaining thorough cleanliness, therefore, no minimum period can be appointed given that the
rate as to which hair grow differ from person to person. The recommended method would be that
one shave before the hair grow so long that they become an obstacle in attaining cleanliness provided
this is performed within the period of forty days. To exceed forty days is makruh. Kawkab al-Durri
`ala Jami` al-Tirmidhi, 3/401.

One should shave the hair directly around or on the penis, testicles and vagina and that what is
around the rear passage, Sharh Sahih Muslim, 3/150. Zahir.].

Tayammum (Dry Ablution) %&

‫ا‬
Conditions for the Validity of Tayammum:

There are eight conditions for its validity:

1. Intention is a mental resolve upon the action. The time for the intention is when one places
his hands upon the substance with which one intends to do tayammum. There are three
conditions for the validity of the intention
i. That one should be a Muslim;
ii. Possess the faculty whereby one can elicit meanings; and
iii. The knowledge of what one is intending69.
2. One of three things are a condition for one’s intention of tayammum to suffice for
performing salah with it:
i. To remove ritual impurity;
ii. That one becomes legally fit for salah; and
iii. To be legally fit for a specific worship which is not valid without legal purity.
If whilst performing tayammum one has intended nothing more than tayammum, then
with such a tayammum one shall not be permitted to perform salah. Similarly, when
one has performed tayammum for the recitation of the Qur’an70, it is unlawful to

68
It is also mustahab to perform ghusl for one returning from a journey or one wanting to repent, one about to
be killed, upon recovery from irregular vaginal bleeding and for the one who has najasa upon his body but is
unsure exactly where it is, Mf: p.147.
69
If one recites the intention in Arabic without understanding the meaning such an intention is not valid, ai:
p.64.
70
This applies to mere recitation without touching the Qur’an.
 perform salah with such a tayammum71, unless one was in the state of major ritual
impurity.
3. One who has a legitimate excuse to perform tayammum, such as: being a mile from water,
though in a city, illness or severe cold or one who fears that performing wudu’ may result in
the loss of a limb or one may become ill. Similarly, for the fear of an enemy72, or thirst, or
when the water is needed for baking bread, this does not apply to cooking a curry, in the
absence of a necessary instrument for obtaining the water, [such as a rope or bucket, Mf:
p.153], upon the fear of missing the janaza or `id prayers, for the one whose wudu’ breaks
whilst performing the janaza or `id prayers73, even though he may have begun his salah with
the Imam and then his wudu’ broke. This ruling does not extend to the one who fears that
he will miss the jumu`a prayer, or the prayer time will expire for anyone of the five daily
prayers.
4. Tayammum should be performed with a pure earthly substance, such as soil, stone and sand
and not upon wood, silver and gold74.
5. That all the required area be covered [which is the face, hands and arms up to and including
the elbows, Mf: p.155] with the wiping.
6. One should perform the wiping with the entire hand or the greater part of it; it shall not
suffice to wipe with two fingers, even though by repeatedly wiping one covers the required
area. For the wiping of the head during wudu’ this repeated action will suffice.
7. To gently strike one’s palms on the earth twice, though these strikes maybe in one place. If
one rubs the soil already upon one’s body with the intention of tayammum this will substitute
for the two strokes.
8. The termination of those things which are incompatible with tayammum, such as
menstruation, postnatal bleeding or factors perpetuating ritual impurity.
9. The removal of those things which prevent mash such as wax and fat.

The Reasons for Tayammum and the Conditions of Obligation:

The reasons for tayammum and the conditions for it being fard are the same as those for wudu’.

There are Two Integrals of Tayammum:

The wiping of the (1) face and (2) arms up to and including the elbows.

The Sunnas of Tayammum:

There are seven sunnas of tayammum:

1. The recitation of the basmalah before commencement;

2. The observance of the order75;
3. To perform the tayammum uninterruptedly;
4. To move the hands backwards when placed upon the soil;
5. To move the hands forwards when placed upon the soil;

71
Because mere recitation does not necessitate legal purity.
72
Such as a human or anything else, this fear maybe for one’s life, property or something entrusted to one,
Mf: p.152.
73
And fears that by the time he performs wudu’ the congregational prayer will have finished.
74
It is unlawful to do tayammum with anything which becomes ash after being burnt, or with that which melts
like gold and silver, ai: p.64.
75
As illustrated by the Prophet (may Allah bless him and grant him peace), Mf: p.158.
 6. To shake off the soil; and
7. To keep the fingers wide open [whilst striking the soil, Mf: p.158].

Delaying Tayammum:

It is mustahab to delay the tayammum for the one who anticipates that he will attain water before the
expiry of the salah time. And it is obligatory to delay for the one who has been promised water [and
the promise is made by one who has water within the radius of a mile, ai: p.70], even though one may
fear that the salah time may expire. It is obligatory to delay the prayer for one [who is naked Mf:
p.159] and has been promised clothing. It is also obligatory for one who has been promised an
instrument for attaining water [such as a rope or bucket, Mf: p.159], however, this is when one does
not fear the expiry of the salah time.

Seeking Water:

It is incumbent to seek out water to the distance of 400 khutwa, if one believes it is nearby and it is
safe [to seek out], otherwise not.

It is incumbent to seek water from one possessing some, if one is in a place where people are
generally not miserly with it. If it cannot be acquired without paying the average price, then its
purchase is obligatory unless one has only enough wealth for his basic requirements.

Performing Salah with Tayammum:

It is permissible to perform any number of fara’id (obligatory prayers) and nawafil (supererogatory
prayers) with a single tayammum. It is also permissible to perform the tayammum before the
admittance of the time of salah.

If half or more of the body is wounded then one may perform tayammum76. If, however, the greater
part is free from wounds then one should wash the unwounded limbs and wipe over the wounded
ones. It is not permitted to combine between washing and tayammum.

Those things which Nullify Tayammum

Tayammum is nullified by those things which nullify wudu’ and also with the availability of sufficient
water to perform wudu’ with.

Ruling on Amputees:

When he whose hands and feet have been amputated has a wound upon his face, then he may pray
without purity (tahara) and will not be obliged to repeat the prayer.

76
In wudu’ the four limbs which are fard will have to be taken into consideration, whilst for a purificatory bath
it is the entire body.
 '&()‫ا *  ا‬
Mash' over the Khuffayn
Legality on Wiping over the Khuffayn:

It is lawful for both men and women to do mash over the khuffayn for minor ritual impurity. Even if
the khuffayn are made of a thick substance other than leather, irrespective of whether the soles are of
leather or not.77

Conditions for the Permissibility of Mash over the Khuffayn:

The conditions for permissibility of mash over the khuffayn are seven:

1. That they be worn after washing the feet, even though this be before completing the wudu’,
as long as the wudu’ is completed before the occurrence of anything that invalidates the
wudu’;
2. The khuff must cover [the foot up to and including] the ankle;
3. It should be possible to walk continuously in the khuffayn. It is unlawful to do mash over
khuffayn made of glass, wood or metal;
4. Each khuff must be free from any tear equivalent in size to the three smallest toes78;
5. The khuffayn should cling to the feet without being tied; and
6. Prevent water from reaching the skin;
7. At least the equivalent of three of the smallest fingers of the hand from the front of the foot
should exist, if this amount is absent then it is unlawful to do mash over the khuff, even
though the heel of the foot exists.

Duration of Mash over the Khuffayn:

A resident, i.e. a non traveler, is permitted to do mash for a day and night [twenty four hours], while
the duration for a traveler is three days and nights [seventy two hours].

The commencement of this period is from when one becomes ritually impure after wearing the
khuffayn.79

Change in the Conditions of the Wearer of the Khuff:

If a resident performs mash and then decides to travel before the expiry of his period he may
complete the duration allowed to a traveler.

77
Footwear, which is made of wool or cotton is known as jawrab. That which has a leather sole and upper is
known as mujallad, if only the sole is made of leather then it is known as muna`al. Footwear, which is made of
entirely leather, is known as a khuff. To do mash is lawful upon all the aforementioned. However, if the jawrab
is neither mujallad nor muna`al and is made of a thin substance then it is unlawful to do mash upon it, Dars-i-
Tirmidhi, 1/335.
78
If the multiple tears from both khuffs are amassed and the summation is equivalent to three toes this will not
invalidate the mash, ai: p.75.
79
If one performs wudu’ at twelve and wears his khuffayn and at three breaks his wudu’ then the duration of
mash over the khuffayn will commence from three.
If a traveler who has wiped over his khuffayn becomes a resident after a day and night has lapsed, then
he is obliged to remove his khuffayn. In the event of becoming a resident within a day and night, he
may complete the period prescribed for a resident.

The Fard and Sunna of Mash:

It is fard to do mash upon a portion equivalent to the three smallest fingers of the hand over the top
frontal part80 of each khuff, and the sunna is to start from the tips of the toes with spread fingers up
until the shin.81

Things that Nullify Mash over the Khuffayn:

There are four things that nullify mash over the khuffayn:

1. Everything that nullifies wudu’, nullifies the mash over the khuffayn;
2. The removal of the khuff, this will also be effected by the greater part of the foot coming out
of the leg of the khuff ;
3. By water reaching into the greater portion of any one of the two feet that are in the khuffayn;
4. The expiry of the prescribed time [see 8.3 for prescribed periods for traveller and resident],
provided one does not fear that one’s feet will perish due to cold conditions.82

In the case of the latter three (2-4), it will suffice to just wash the feet [one is not required to repeat
wudu’ if already in the state of wudu’, Mf: p.170].

What Mash Cannot be Performed On:

It is unlawful to do mash over a turban, hat, veil or gloves.

Mash on Bandages and Similar Things:

If one has had blood drawn, been wounded or having broken a limb has tied a bandage or fixed a
splint upon the affected area, and due to the severity of the injury is unable to wash the affected limb
or do mash upon it directly, then it is obligatory to do mash upon the greater part of the splint or
bandage.

It will suffice to do mash upon the skin visible between the rolls of the bandage.

Mash similar to washing has no time limit for its validity.

It is not a condition that the bandage be tied in a state of purity.

To do mash upon the bandaged foot whilst washing the other foot is permissible.

The bandage falling off before convalescence does not invalidate the mash83.

80
The mash must be performed over the area of the khuff wherein the foot lies. The mash of one wearing a
very long or wide khuff, if performed over that area beneath which there is no foot, shall not suffice, ai: p.77.
81
One wishing to wear the khuff over a bandaged foot should first do mash over the bandage and then wear
the khuff, ai: p.75.
82
If one has such a fear, then one is permitted to do mash until one’s conscience is satisfied, Mf: p.170.
It is permissible to replace one bandage with another without it being necessary to repeat the mash,
nevertheless, repetition is preferred.

If due to an inflammation of the eyes one is ordered by an [expert, Muslim doctor, Mf: p.173] not to
wash his eyes, or one’s nail has broken and he has applied some medicine to it, the removal of which
is harmful, then mash is permissible. If, however, mash itself is harmful then one is permitted to omit
the mash.

There is no obligation to make an intention, [unlike there is for tayammum], for performing mash
upon the khuffayn, a splint or the head.

+,
‫ﺱ‬$‫ وا"(س وا‬.&,‫ا‬
Menstruation, Postnatal Bleeding, and Irregular Vaginal Bleeding
Types of Bleeding:

Menstruation, postnatal bleeding and irregular vaginal bleeding all flow from the vagina:

Hayd (Menstruation): Blood, which the womb of a mature female excretes, accompanied by no
illness, pregnancy, and that she is not post-menopausal. Its minimum duration is three days, the
average being five days, and the maximum being ten days.

Nifas (Postnatal Bleeding): The blood following the birth of a child. Its maximum duration is
forty days and there is no fixed minimum period.

Istihada (Irregular Vaginal Bleeding): Blood which is seen for less than three days, or more than
ten days during menstruation, or more than forty days following childbirth.

Tuhr (Interval of Purity Between Two Menstruations): the minimum duration of tuhr
(cleanliness) between two menstruations is fifteen days. There is no maximum duration.

Prohibitions Due to Menstruation and Postnatal Bleeding:

There are eight prohibitions due to hayd and nifas:

1. Salah,
2. Fasting,
3. The recitation of even a single verse from the Qur’an84,
4. Touching the Qur’an without a covering85,
5. Entering the masjid,
6. Circumambulation of the Holy Ka`ba;

83
And there is no compulsion to repeat the mash as long as one is in the state of wudu’, ai: p.79.
84
To recite less than a verse without the intention of reciting the Qur’an is lawful, such as reciting “al-hamdu
lillah” with the intention of gratitude or the recitation of the basmalah before eating, Lub: p.43
85
The covering should be a third item such as a case or bag which is not physically attached to the Qur’an, nor
physically attached to the one wanting to touch the Qur’an such as his sleeve, Sharh al-Hidaya li Imam `Abd al-
Hayy al-Lucknawi, 1/212
 7. Intercourse; and
8. Sexual enjoyment of any part of the body from beneath the navel to beneath the knees.

Method of Becoming Pure

When the blood ceases on the longest duration fixed for menstruation [see: 9.1 for duration] or
postnatal bleeding [see: 9.2 for duration], intercourse is permitted without a purificatory bath.

However, if the bleeding ceases before the longest duration such has its termination on her general
habit, then sexual intercourse is unlawful unless she performs a purificatory bath. [If unable to do so
for a legitimate reason then she performs] tayammum and prays or a prayer time expires upon her.
This is because upon the cessation of the blood, she had enough time to take a purificatory bath and
recite the opening “Allahu Akbar” or more, but she did not bathe or perform tayammum until the
time for the prayer had elapsed.86

A menstruating woman or one who has experienced child birth will make up the missed fasts by
observing them at a later date when she is clean, but her missed prayers need not be made up.

Prohibitions Due to Janaba:

There are five acts that become unlawful when one is in a state of janaba (major ritual impurity):

1. Salah,
2. Recitation of even a verse of the Qur’an87,
3. To touch the Qur’an without a covering,
4. To enter into a masjid, and
5. The circumambulation of the Holy Ka`ba.

Prohibitions Due to Hadath:

There are three unlawful acts for a muhdith (one in the state of minor ritual impurity):

1. Salah,
2. Circumambulation of the Holy Ka`ba, and
3. The touching of the Qur’an without a cover.88 89 90

86
If the bleeding ceases at the time of the mid-morning prayer and she does not perform a purificatory bath or
tayammum, then intercourse is unlawful until the time of the zuhr prayer expires, Mf+t: p.97.
87
It is makruh to recite the Qur’an in a place of impurity such as a lavatory, abattoir and similar places, though
it is lawful to recite the Qur’an loudly in a clean bathroom provided there is no one present whose `awra is
exposed, otherwise recitation under one’s breath is permitted, Mf+t: p.94.
88
A woman whose normal habit of menstruation is five days, but occasionally after bathing and praying she
experiences the reoccurrence of her bleeding. In such a case upon the fifth day when the bleeding stops she
shall delay her bath to the end of the prayer time and then take a bath and pray. Thereafter, if the bleeding
resumes, she shall abandon her prayers, Ahf: 1/68.
89
A woman whose normal cycle of menstruation is five days, but happens to terminate upon the fourth, will be
required to fast and pray, and it will be incumbent upon her to delay the prayer to the end of the mustahab time.
Sexual intercourse is unlawful until she completes her general habit of five days, Ahf: 1/68.
Laws of Istihada:

The legal ruling regarding the blood of irregular vaginal bleeding (istihada) is the same as that of
perpetual nasal hemorrhage and as such does not prevent the performance of salah, fasting or sexual
intercourse. A woman suffering from irregular vaginal bleeding or one who has an `udhr (chronic
annulment of wudu’) such as being unable to stop intermittent drops of urine, or one whose bowels
have become loose, should perform wudu’ at the time of every fard prayer and pray with that wudu’
as many fard or nawafil as one wishes.91

Annulment of the Wudu’ of a Ma’dhur:

The ablution of one suffering from chronic annulment of wudu’ (`udhr) becomes void only with the
expiry of the prayer time [or the occurrence of that which invalidates the wudu’ other than the
present `udhr, Mf: p.183].

Conditions of Valid ‘Udhr:

One is only considered a ma`dhur (one suffering from chronic annulment of wudu’) when the `udhr
remains intact for the full duration of a fard prayer in a way that it does not even cease for a time in
which wudu’ and salah can be performed.

Conditions for Continuation of ‘Udhr

The condition for the continuation of an `udhr is that once established (see: 9.10 for how it is
established) it should re-occur during every prayer time at least once.

Nullifaction of ‘Udhr

The `udhr is nullified when a complete time of a fard prayer lapses in which the `udhr is absent.

Miscellaneous Rulings92:

It is incumbent for one suffering from chronic annulment of wudu’ to change his clothing if they are
continuously becoming impure. This is provided that after changing his clothes he can complete his
prayer before they become soiled again. However, if this is not possible then the obligation to
change them or wash them is lifted.

For a hospital patient who is sure that his clothing is impure or has a doubt regarding their purity and
due to his illness experiences difficulty in changing them, then he is permitted to pray in his soiled
clothing. [Ahf: 1/75]

90
Bleeding that succeeds a miscarriage which has occurred upon four months or after into the pregnancy will
be regarded as postnatal bleeding.
If the miscarriage occurred within four months of the pregnancy then it will be regarded as menstruation,
provided the bleeding exceeds three days. Anything less than three days will be regarded as irregular vaginal
bleeding.
If four months have not lapsed and one mistakenly takes the bleeding after the miscarriage to be postnatal
bleeding and as a result abandoned prayer, these prayers will have to be made up, Ahf: 1/72.
91
Fard prayer refers to the prescribed prayer of that particular time or any other prayers which maybe fard to
make up, Mf: p.183.
92
This section was added by the translator.
If a woman who is suffering from irregular vaginal bleeding forgets her normal menstruation cycle by
forgetting the number of days, but is able to recall that it occurs each month, then she shall abandon
her prayer for three days from the first day when menstruation normally occurs. Regarding these
three days she can be sure that they are hayd; for the following seven days she shall perform a bath
for each salah, because of the uncertainty whether it is istihada or hayd. For the following twenty days
she shall perform wudu’ for each prayer, and this can be regarded as tuhr. It is lawful for her in the
period of tuhr to indulge in a conjugal relationship.

If the number of days is recalled (for example three), but in which part of the month they occurred is
forgotten, then she shall pray for three days from the beginning of the month with a fresh wudu’ for
each prayer because of the uncertainty of whether she is in menstruation or tuhr. For the following
twenty seven days she shall bathe for each prayer because of the possibility that she may have
finished her hayd at any hour. [Mf+t: p.93]

When the blood of a woman with a set habit exceeds the maximum period of ten days, then her set
habit will be regarded as her menses and anything exceeding it as irregular vaginal bleeding. All the
prayers that she abandoned after the duration of her set habit will have to be made up. [Lub: p.45]
The same principal is extended to a woman who has a set habit in her postnatal bleeding. [Lub: p.47]

" ‫ﻥس وارة‬0‫ا‬

Najasa and the Method of Purification from it
[ Najasa is that which is defined unclean according to the shari`a].

Types of Najasa:

There are two types of najasa (impurity):

1. Gross (ghaliza), and

2. Light (khafifa).

Examples of Najasa Ghaliza:

Examples of gross impurity are:

1. Wine,
2. Flowing blood,
3. The flesh of a dead animal and its hide,
4. The urine of those animals whose flesh is unlawful for consumption,
5. The excreta of a dog and of a predatory animal and its saliva,
6. The droppings of a hen, duck or goose, and also
7. All those things which come out of a human body and nullify one’s wudu’93.

93
Such as flowing blood, semen, madhi, wadi, irregular vaginal bleeding, menses, postnatal blood and a mouthful
of vomit, Mf: p.187. Vomit that is less than a mouthful, or blood that does not flow is considered pure,
Mf+t: p.103.
Examples of Najasa Khafifa:

Examples of light impurity are:

1. The urine of a horse, and

2. The urine of those animals whose flesh is lawful for consumption, and
3. The droppings of birds whose flesh is unlawful for consumption.

The Amount of Najasa That Can be Overlooked:

What is equal to the area of a dirham from najasa ghaliza (gross impurity) is overlooked94.

What covers less than a quarter of a cloth or the body from najasa khafifa (light impurity) is
overlooked.

Splashes of urine that are equal in size to the heads of needles are also overlooked.

If a bed or soil which is afflicted by najasa becomes wet due to the sweat of a sleeping person, or due
to wet feet, and thereafter traces of najasa appear upon one’s body or feet then one’s body or feet will
be classed as impure. If there is no trace they will not be considered impure. Similarly, a dry pure
cloth does not become impure when wrapped in a wet impure cloth which does not drip if wrung.

A wet cloth does not become impure when spread upon impure dry earth, which becomes moist
through the wetness of the cloth. Nor does a cloth become impure after being afflicted by a wind
which has blown over some najasa, unless traces of the najasa are visible in the cloth.

How Najasa is Removed

An object which has on it visible najasa95, will become pure by the removal of the najasa. This
washing need only be performed once according to the soundest opinion. If it is difficult to remove
the najasa, then there is no harm if traces remain.

An object, that has on it invisible najasa96, should be washed thrice and wrung after each washing97.

Means of Purification:

Najasa is removed from a cloth or body by water or any liquid that removes najasa such as vinegar or
rose water.

Khuffayn and the like become pure when wiped [with earth or soil], provided the najasa is solid, even
though it may still be wet.

A sword or similar items may be purified by wiping the najasa away [with soil or a cloth].

94
If the amount reaches a dirham then it is makruh tahrimi to pray in such clothing, if it is less than a dirham
then it is makruh tanzihi, Mf+t: p.104.
95
That remains visible after drying, Mf+t: p.106.
96
Which can no longer be seen upon drying, Mf+t: p.106.
97
On the third time, one should wring it so thoroughly that all water ceases to drip. If the cloth is thin or of a
delicate nature, then one is not required to exert one’s total strength, Mf+t: p.107.
When the traces of najasa have disappeared from the earth and the earth has dried, then salah is
permissible upon it, while tayammum is not. By the earth drying, what is upon it also becomes pure,
such as a tree and standing grass98.

Najasa becomes pure when it is molecularly transformed into something else, like turning into salt or
upon being burnt99.

A cloth or body can be purified by scraping dry semen off, whilst purity from wet semen is only
attained by washing.

‫ه‬,‫ وﻥ‬+
&‫رة ﺝد ا‬4
Purifying the Hide of Dead Animals and their Like
The hide of a dead animal is purified by tanning either haqiqiya, such as using the pods of a sant tree,
or hukmiya such as cleansing the hide with soil or by leaving it in the sun to dry. The hide of a swine
or human cannot be used even after tanning.

Slaughtering in accordance with the Shari`a purifies the hides of those animals whose meat is
unlawful for consumption, whilst their meat remains unlawful.

Those parts through which blood does not flow do not become impure by death, such as the hair,
cut feathers, horns and hoofs, as long as there is no fat on them.

The tendon is impure according to the soundest opinion.

The musk bag is pure like musk itself and its consumption is lawful. Civet is pure and it is lawful for
one to apply its fragrance and to perform salah with it.

Glossary

adab (sing: adab): that which the Prophet did once or twice throughout his life.

`Arafa the name of a plain about thirteen miles to the east-southeast of Makkah.

`awra the private parts that must be covered.

dirham A silver coin about the size of a British fifty pence piece.

98
An impure cloth, if washed under a flowing tap, is not required to be washed or wrung thrice, provided that
the water used is equivalent to what would be generally used if it was washed thrice, Ahf: p.97.
99
And becoming pure ashes, because its true nature has changed. An example is grape juice which has changed
into wine, thus becoming impure, and then changed into vinegar, becoming pure again, Mf: p.196.
dihk laughter.

fard obligation.

al-fard al-kifaya: communal obligation.

fasiq the one who flagrantly transgresses the laws of Allah.

ghusl a bath, often refers to a purificatory bath.

haram forbidden unlawful.

hayd menstruation.

istihada irregular vaginal bleeding.

istilam kissing of the Black Stone.

Jinns genie.

Laylat al-Bara Night of Immunity, occurrence of which takes place upon the fifteenth of Shaban.

Laylat al-Qadr It is the most virtuous night of the year. Allah says regarding it the Qur’an, ‘We
have revealed it (the Qur’an) on the night of qadr. What will tell what the night of power is? It is
better than a thousand years.’ Scholars have differed regarding when this night occurs. However, the
majority view is that it occurs on one of the odd nights in the last ten days of Ramadan.

makruh : According to the Hanafi’s is a command for abstinence from something established by a
speculative proof. It is divided into two categories, namely, makruh tahrim and makruh tanzih The
latter is closer to haram and can also be defined as being in diametrical opposition to a wajib. Makruh
tanzih is closer to mubah and in diametrical opposition to a mustahab.

mash to wipe, sometimes referring to wiping with wet hands and at others with dry hands.

miswak tooth-stick.

mubah permissible, a mubah act is neither rewarded nor punished.

mustahab that which the Prophet (may Allah bless him and
grant him peace) did occasionally.

mutlaq absolute, pure.

Muzdalifa a place near Makka where the pilgrims spend the night on their return from `Arafa.

najasa filth, actual or ritual.

nawafil supererogatory worship.

nifas postnatal bleeding.

qahqaha loud laughter.

ramya al-jimar the casting of the stones at Mina.

al-Saffa and al-Marwa: two hillocks connected by a course adjoining al-masjid al-haram.

sajda al-tilawa an obligatory prostration for the recitation of certain verses of the Holy Qur’an.

shari`a the embodiment of Islamic laws.

sujud prostration.

su’r leftovers.

sunna literally, means a clear path or beaten track, refers to whatever the Prophet (may Allah bless
him and grant him peace) said, did, agreed to or condemned. The sunna is a source of the Shari`a
and a legal proof next to the Qur’an. As a source of the Shari`a. The sunna may corroborate a ruling
which originates in the Qur’an. Secondly, the sunna may consist of an explanation or clarification of
the Qur’an. Thirdly, the sunna may also consist of rulings on which the Qur’an is silent.

tabassum smile.

tawaf al-ziyarah the obligatory circumambulation of the Holy Ka`ba after throwing the pebbles at
the jamarat. It is also known tawaf al-ifada.

tayammum dry Ablution.

tuhr interval of purity between two menstruations.

`udhr literally means excuse, technically, in the context of our work, chronic annulment of wudu’.

wadi a thick white cloudy liquid, which has no smell. It generally exits after one urinates and
occasionally before.

wajib an obligation established by a speculative text.

waqf endowment.

wudu’ ablution.
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